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MIDWEST COMPUTER GENEALOGISTS 


NEWSLETTER 
www.mcgenealogists.org 


Volume XXIV 
CIVIL WAR STORIES 
Marjorie Slavens 


On the Fold3 website, Jenny Acshcraft announced 
that Fold3 is creating a new feature on the website, 
www.fold3.com. This site has a wide variety of 
military records and stories from all of the wars from 
the Revolutionary War to the present. Because of the 
newsletter, as well as my own research, I have 
memberships with Ancestry.com, Archives.com, and 
Fold3. All of these sites are available at our area 
libraries, and some libraries make some genealogy 
sites available online. 


This month, President Al Morse presents the calendar 
of births, marriages, and deaths which he and Dorothy 
maintained each year in order to be able to remember 
and send cards to family members. My niece created 
a calendar each year while her children were growing 
up that featured them with pictures of their activities 
each of the months. This was a Christmas present that 
we appreciated receiving each year, and I still have all 
of them; they are historical picture albums. Priscilla 
Darling creates picture book biographies of members 
of her family, as well as books that feature pictures of 
trips she has taken with family members. 


This month, Julia Morse has written a history of 
Halloween; it has a much longer history than “trick or 
treating”, and there is some excellent history for all of 
us. 


THE PRESIDENT'S CORNER 
Al Morse 
This article is a rambling of birthdays, weddings, and 
deaths in my life and my wife, Dorothy Jean 


(Newcomb) Morse’s, life. These include our parents, 
grandparents, and sons. This will be done on a 


October, 2020 


Number 10 


monthly basis to reflect our annual calendar. Some 
months were very busy, and some were sparse. 


Beginning with January, Dorothy's grandparents, 
Ralph and Sarah (Gaston) Newcomb, were married on 
January 1. My mother, Mildred Catherine (Janssens) 
Morse, was 8 months pregnant with her first child 
when, on December 7, 1941, Pearl Harbor was 
bombed. The thoughts and concerns had to be many 
for her because, in addition to expecting the birth of 
her first child, her brother and his family were living 
in Hawaii at that time. I was born on January 3. Of 
course, 77 years later, my dear wife, Dorothy, died on 
January 3. That birthday brought tears, yet joy, 
knowing that she was no longer suffering from all of 
the medical issues she had encountered during her 
lifetime. On January 17, my grandparents, Clark 
Frank and Alma Dona (Miller) Morse, were married. 
I remember their 50th wedding anniversary, when 
many people came to congratulate them. On January 
18, my nephew, Kevin’s, daughter, Stephanie, was 
born. On January 24, Dorothy's grandmother, Lillie 
Ethel (Burke) McDaniel, was born. 


On February 10, Ralph Newcomb, Dorothy’s 
grandfather, was born. On February 18, Dorothy's 
mother, Dorothy (McDaniel) Newcomb, was born. 


On March 8, 1854, my mother’s father, David 
Janssens, was born in Belgium. On March 15, 
Dorothy's grandmother, Sarah (Gaston) Newcomb, 
was born. My mother died on March 18, 1982. My 
grandfather, Clark Frank Morse died on March 23. 
My nephew's wife, Susan, was born on March 28. My 
youngest son, Steve, and his wife, Kelly, were 
married on March 31 in Las Vegas. 


Herbert Edgar Newcomb, Dorothy's father, was born 
on April 16. Dorothy's birthday was April 21. This 
was the same day, but a different year, that my 
grandmother, Laura Jessie (Mooney) Janssens, was 


born. She and David Janssens were married on April 
23, 1889. She had just turned 18 and he was 35. They 
had 14 children, and my mother was child number 12. 
On April 22, our youngest grandson,Owen, was born. 
On May 23, 1939, Laura Janssens died. 


On June 10, 1999, my mother-in-law, Dorothy 
Newcomb died. On Father's day, June 28, 1972, my 
father, Albert Frank Morse, died. The next Fathers 
Day, June 17, Dorothy's grandmother, Lillie Ethel 
McDaniel, died. The next year, a few days before 
Father's Day, Brian, our oldest son, at age 6, had 
major surgery. This, of course, caused many concerns. 
He did well, and on Father's Day, I had lunch with 
him in the hospital. We ordered steak and lobster. He 
liked steak so he had it and I had the lobster. On June 
27, our nephew, Kevin, was born. On July 11, my 
father was born. He died less than a month before his 
63 birthday. 


On August 11, Dorothy's grandparents, James and 
Ethel McDaniel, were married. I remember going to 
there 50th wedding anniversary reception at their farm 
house. Dorothy was scolded by her grandmother 
because Dorothy and I were married exactly one week 
later on August 18, 1963. Her grandmother thought 
that we should have been married on the 11th . Our 
wedding was a week later because I graduated from 
college on August 17. My brother, Carl, was born on 
August 22. My grandfather, Clark Frank Morse, was 
born on August 26. 


On September 2, my brother's wife, Marjorie, was 
born. They were married on September 23. My 
youngest son, Steve, was born on September 29. He 
came home from the hospital on his older brothers 3rd 
birthday. That was October 4. Dorothy was very good 
about making sure each son had a special birthday. 


Also in October, Dorothy's grandfather, James 
McDaniel, was born on the 8th. Our older grandson, 
Wyatt, was born on October 14. My mother was born 
on October 21. Dorothy's grandfather, Ralph 
Newcomb, was born October 22. My grandmother, 
Alma Dona Morse, was born on October 28. On 
November 4, Dorothy's grandmother, Sarah (Gaston) 
Newcomb, was born. My parents, Albert and Mildred 
(Janssens) Morse, were married on November 6, 
1940. 


On December 3, Dorothy's dad, Herb Newcomb, died. 
On December 10, Dorothy's grandfather, James 
McDaniel, died. They did not die in the same year, but 
they were one year apart. On December 16, my 
grandmother, Dona Morse, died. On December 23, 
my daughter-in-law, Kelly, was born. On December 
24, Dorothy's parents, Herb and Dorothy (McDaniel) 
Newcomb, were married. 


I never did know my maternal grandparents and 
Dorothy never knew her paternal grandfather, but we 
were reminded through the years by our parents. Over 
the years we would label our calendars with birthdays 
and weddings to send cards. Of course, names were 
removed over the years because of deaths, but also 
names were added because of births. Some months 
were not active but some had a lot to remember. That 
is what made me _ think of this article because 
August, September, and October were very busy 
months. 


HALLOWEEN FOR OUR ANCESTORS 
WHAT WERE THEY THINKING? 


Julia Morse 


There are a lot of Midwesterners who love Halloween. 
Neighbors now compete with yard displays boasting 
coffins, skeletons, ghostly figures, dismembered 
bodies, monsterish creatures, giant spiders, cobwebs, 
and haunted-house motifs. Some put a cheerful spin 
on it with happy ghosts and smiling pumpkins amid 
the tombstones. At my Bible-believing church a 
couple of years ago, a sweet lady was giving out iced 
witch-hat cookies during the donut break between 
worship songs to Jesus. 


As most children, I loved dressing up in costume and 
eating candy. However, I found the holiday emphasis 
on death and dark spirits confusingly out-of-place 
with the values and messages of my family and 
community. I accepted it as similar to make believe, 
dark fairy tales, but I wondered why we celebrated 
these things. 


Regardless of your point of view, the question comes: 
How did our ancestors experience Halloween? How 
did they come to pass down this odd heritage to us? I 
decided to turn to old newspaper accounts to unravel 


a bit about how Halloween played out in our Midwest 
U.S. ancestors’ lives. 


Halloween in the Midwest (1800s and 1900s) 

U.S. Midwest newspapers of the early and mid 1800's 
suggest a very different type of Halloween from what 
we know today. There seems to have been little 
participation of adults with Halloween at this time. 
Rather, the young people were presumed to be at the 
root of one or two activities: (1) pranking or (2) 
playing with traditional superstitious divinations. 


Young boys somehow got word that Halloween was 
a night that gave them license to unleash devilry in 
their local communities.The milder pranks involved 
misplacing wagons, livestock, and _ fences. 
Community-minded elders annually lamented costly 
destruction of property on this night. 


This 1860 writer in Ebensburg, Pennsylvania 
describes the state of the holiday: 

“Tonight is Halloween. From time immemorial this 
has been the occasion when all manner of quaint and 
fantastic tricks are played off—when an old grudge is 
wiped out or a joke paid off, with interest. The next 
morning, merchants generally find their store-boxes 
piled up in a conglomerate heap; professional men see 
their cards staring at them from over the doors of 
stables and other out-of-the-way places; and farmers 
occasionally discover their cows in the mow or their 
wagons on the roof of a barn. The sport is now and 
then varied by building fences across the roads and 
streets, and by pulling down out-buildings. 


“Particularly, it was a hard old time on cabbages. 
Every youngster feels as if it devolves on him to 
“hook” and destroy every cabbage-head he can come 
across.” 


Halloween is the anniversary of the good old Scotch 
time when the elves and fairies and witches were 
supposed to stalk forth on the earth and hold a grand 
pow-wow. And the gay lads and lassies then met 
together. ... Halloween then was a time for mirth and 
gaety; now it is a time when wild young gentlemen 
can ventilate their superabundant deviltry with 
impunity.” [1] 


Interestingly, damage concerns in the earlier 1800's 


focused much on cabbage patches! Here are some 
descriptions from 1866 Ohio papers: 

“Young America reminded our citizens on 
Wednesday night, the 31* ult., that it was Halloween 
by beating on doors, stealing cabbage and other 
deviltry.” (“The Spirit of Democracy”, Woodsfield, 
Ohio, 6 Nov, 1866‘) 


“Even we can remember when Allhallow e’en was 
considered one of the most important and joyful 
evenings that only observance here will be by the 
boys, who will celebrate the occasion with much noise 
and confusion, and the destruction of any unfortunate 
cabbage heads which may be found exposed the frost 
upon that occasion.” (Lima, Ohio Democrat”, 31 Oct 


CPPige patch damage was different than random 
pranking or masquerading as roaming spirits of evil. 
It was the result of young people perpetuating a 
Halloween tradition once dear to peasantry of the 
British Isles. Young people headed into the cabbage 
patch to divine information about their future spouse 
they pulled up in the dark. This was part of a series 
of superstitious rituals documented by Robert Burns 
in 1785 in his long, lighthearted poem, "Hallowe’en". 


Burns’ poem records several other superstitious 
divinations that the unmarried could perform to learn 
about their future. There were tests of eating an apple 
at a mirror, winnowing in the wind, drying the sleeve 
of a garment, etc., all which predict aspects of one’s 
future spouse. There were quite enough to keep a 
party of young people busy and merry long after a 
cabbage patch had been decimated. 


An 1867 newspaper piece originating from The 
Pittsburg Post cites some “merry” games from English 
Halloween added to the divination practices, 
particularly “bobbing for apples,” as well as the 
beloved custom of nutcracking and roasting chestnuts 
to determine whether the course of their love will 
prove true. Other “good old fashioned Halloween 
festivities” played out in the United States: “Cider in 
the jug, nuts upon the hearth, and apples on the table.” 
He concludes, “therefore, “Let us not let this good old 
festival die out in our midst.” [2] 


However, a writer, at the same time, from the 
Davenport, lowa “Quad City Times” after describing 


similar merry games and practices of the British Isles, 
laments a growing tension in the balance between the 
old-time parties and pranking: “Old time customs are 
disregarded, and fun of a wicked kind is substituted. 
The mischief done by youths on the strength of 
Hallowe’en is generally so wanton, that the police 
officers have to interfere.” [3] 


By the latter 1800's, costly damage to property as a 
result of pranksters was an increasing problem. Cities 
with active policing sometimes claimed to have a 
better handle on the situation, but property owners in 
smaller towns and rural areas faced the Halloween 
night (or the morning of revelation) with dread. 


An 1883 Marshalltown Iowa newspaper writer 
expressed the dread of the townspeople: “This is 
Hallowe’en. Take down your signs, chain down your 
gate, lock up your barn, tie a bull-dog to your front 
door, go to a prayer meeting, but keep an eye open for 
a pumpkin coming through the window.” [4] 


A Windsor, Missouri editor wrote in 1896: 


“No one objects to the boys indulging in a little 
harmless and injurious pastime, but when it comes to 
wrecking and destroying the property of their 
neighbors and friends to such an extent that the owner 
must “dig up” a good dollar or two to repair the 
damage, it is time to call a halt. A survey of Windsor 
on a morning succeeding Hallowe’en, would lead one 
not acquainted with the circumstances . . . to believe 
that a small sized cyclone had visited the town, 
twisting gates from their fastenings, wrenching fences 
from their moorings, dismembering wagons and 
vehicles of all descriptions, tearing up sidewalks, 
toppling over “small” houses and tearing up Jack and 
playing thunder generally”’.[5] (We infer that the 
“small” houses likely refer to outhouses (privies.) 


Formally announced home Halloween parties started 
to become a more common newspaper mention in the 
latter 1800's. In the early 1900's, Halloween parties 
were quite common, increasingly employed to channel 
the young people from destructive practices. Even 
churches were announcing Halloween parties. 


Halloween practices in the United States took a 


dramatic turn in the 1930's and 1940's with the 
emergence of "trick-or-treating." A few newspaper 
accounts in different parts of the U.S. and Canada 
describe enterprising youngsters calling at a home 
asking for a reward in exchange for not damaging 
their property, and how glad property owners were to 
bestow coins or treats in the exchange. While some 
historians today draw parallels between trick-or- 
treating and ancient pagan rituals, the 1930's 
newspapers tended to credit the young people with 
adopting the tactics of "gangster extortion" that was 
nonetheless welcomed as a happy solution to reduce 
Halloween destruction. [6], [7] It quickly caught on 
nation-wide. 


New York writer Hal Boyle, in 1942, explained his 
regrets on the new transformation of Halloween: “It 
was a fine thing a generation ago, and I suppose it still 
is in many places. We had our apple bobbing parties, 
then as now. But the real delirious pleasure was to be 
allowed to stay up a few hours late playing harmless 
pranks. We soaped a few storefronts. We made 
horrendous noises against neighbor windows with a 
notched spool—and ran in panic. .. There was no real 
vandalism. The soaped windows could be cleaned 
with a razor blade and a little elbow grease. But 
apparently event that small price became too much for 
some adults to pay for the thrill the youngsters got on 
their one night out. For now in many communities, 
they have formal pares and parties to keep the kids in 
check. Store owners get the children to draw pictures 
on the windows with washable paint and award 
prizes.” [8] 


Early hosting of "haunted houses" in private homes 
began about the same time and is also said to have 
been spurred by the hope of further distracting 
Halloween pranking. It was later followed by 
community haunted houses (often for charity) and 
theme park attractions. Disney’s Haunted Mansion 
was first opened in Disneyland in 1961. Its developers 
initially wrestled over whether it should be scary or 
fun and settled on a compromise of both.[9] 


The mid-1900’s was an era in which the popular 
culture separated the evil nature from the macabre, 
placing it in a fun and loving world. Casper was a 
friendly ghost of the 1930’s comic strip who later had 


fun on early family television. Popular movies such as 
"Topper" (with Cary Grant), and "Harvey" (with 
James Stewart) all featured comical situations with 
ghosts. 1964 television brought not one, but two 
different loving and zany monsterish families--“The 
Addams Family,” and “The Munsters”—weekly into 
the American family living room, along with the 
beloved witch, Samantha turned American housewife 
on the comedy “Bewitched. All three of these shows 
became successful in reruns targeted to after-school 
children throughout the 1970’s. 


However, television continued to make space for 
“scary” Halloween themes, and the late 1900’s 
culminated in Halloween-themed mainstream horror 
movies that decidedly put the reality of evil back into 
Halloween and drove adult participation to a new 
level. 


Early Halloween Origins 

Halloween foundations, wrapped around the idea of 
roaming evil spirits, traditionally have been thought to 
have originated around the idea of Celtic Druids prior 
to Christianity's reach. The Celtic festival of 
summer’s end, Samhain (pronounced Sah-ween), was 
marked the day in the year in which dead souls 
roamed on the earth. Sacrifices were made to pagan 
gods in large bonfires. Catholic popes applied 
measures to adapt the beloved pagan customs into the 
Roman Catholic the All-Saints Day and All Hallows 
Eve celebrations. Some Lutheran, Catholics, and 
German historians now dispute the pagan/Druidic 
origins of Halloween, stating that the Druidic 
practices of Samhain were separate and perhaps had 
even died out long before the fascination of death and 
evil spirits became associated with All-Saints Day in 
the early Christian church. 


Regardless of the origins, we do know that, for our 
ancestors in the middle ages, whether Celtic or mid- 
European, death and the dark spiritual world were a 
part of their reality. Certainly, the Catholic teaching of 
the necessity to pray for dead souls stuck in a 
temporary purgatory tended to keep the image of 
unsettled, roaming spirits in mind. The Reformation 
taught from the Bible that ghosts purporting to be 
human souls were frauds (either demonic or earthly). 
However, ghost story culture remains persistent. 


The witches, goblins, and other evil spirits in the old 
fairy tales remind us of the prevalence of spiritual evil 
passed down from folk stories from long ago and 
popularly shared with children over the centuries. 
After two centuries of the Enlightenment, the 
Brother's Grimm published their treasury of tales in 
1811. Their counterparts in France, Russia, and 
Scandinavia all share elements of witchcraft, goblins, 
and other spiritual evil, though in some it is more 
"magical" than evil. The implication is that the 
magical elements of these tales were not meant to be 
believed as real. The prevalence of fairy tale culture 
largely explains why it was so acceptable for U.S. 
school children of the 1900s to dress up as witches 
and ghosts or draw pictures of dancing skeletons as 
fictional characters, "all in fun." 


The Halloween of our Earlier Ancestors Comes to the 
Americas 


Most historians claim very little observance of 
Halloween in the United states until after the 1840s 
influx of Irish immigrants at the time of the Irish 
potato famine. 


Prior to the 1840s, newspapers in the British Isles 
make occasional mention of the old superstitious 
Halloween celebrations as cherished, nostalgic 
customs of the country folk. The practices were 
already being perceived as dying out.[10] Descriptions 
of “the old customs” seem similar to the descriptions 
of the superstitious rites performed in Robert Burns’ 
“Halloween” of the same general time period: 


Some merry, friendly, country-folks, 
Together did convene, 
To burn their nuts, and pile their shocks of wheat, 
And have their Halloween. 
Full of fun that night.”[11] 


An 1812 writer in The “Royal Cornwall Gazette”, 
attests that the superstitious rites of Christmas and 


Halloween were done more in fun than in actual 
belief: 


“The humbler ranks have been accused of superstition 
because the stocking is still thrown, the pd with nine 
peas hid over the door, and all the little ceremonies so 
admirably depicted by Burns in his Hallowe’en still 
practiced. These, however, are now generally looked 


upon as a diversion, and few have faith in their 
efficacy; for in our days the poor have as good 
common sense as their superiors. These diversions 
come to them but once a year, and it is to be hoped 
they may long continue to practice them.”[12] 


Our Puritan ancestors in New England were opposed 
to unbiblical, secular practices associated with both 
Halloween and the English Christmas traditions. Of 
course, we know from the sad story of the Salem 
Witchcraft Trials, that the Puritans were aware that 
witchcraft was a real thing mentioned in the Bible 
(abhorrent to God, Deuteronomy 18:10-12) and which 
they believed to still be practiced by some. This 
sometimes led to a sort of counter-superstition of 
beliefs in black cats and other signs of witches. 


Likewise, the Dutch embraced the reformation and 
largely renounced both Pagan and Catholic traditions 
of Halloween in the 16th century, so some say that 
Halloween had no part in the early Dutch settlement 
of New Amsterdam and other parts of New York and 
Pennsylvania. However, an 1864 writer of Cleveland, 
Ohio attributed the Scottish practice of Cabbage 
divination to “the first Dutch Settlers of Pennsylvania 
and New York.” Washington Irving's story "The 
Legend of Sleepy Hollow", paints the picture of a 
Dutch village in New York in the late 1700's, 
following the American Revolution, that was rumored 
to be bewitched. A superstitious schoolteacher, 
Ichabod Crane, becomes frightened by ghostly stories 
told at a harvest party at a Dutch homestead, and a 
culminating prank embodying the ghost of the 
“headless horseman.” The story reminds us of a 
cultural traditions of harvest parties and ghost stories, 
apart from Halloween, which later easily merged into 
the Halloween culture. 


Europeans today—even the North European 
Protestant areas—celebrate the originally Roman 
Catholic “St. Martin’s Day” on the 11th of November 
with traditions such as bonfires and the carrying of 
lanterns that may be the result of early co-mingling of 
the Celtic and Anglo-Saxon harvest festivals. Oddly, 
the St. Martin’s celebrations did not seem to gain a 
foothold among the German-American immigrant 
communities. 


The British-European histories seem to mesh with the 
early newspaper accounts: Halloween for our U.S. 
ancestors was little more than a night of pranks and a 
few dying hand-me-down superstition games for 
young people, until the 1900’s, when a desire to 
redirect young people and a penchant for finding the 
good in fairy tales turned Halloween into a nation- 
wide party event for young and old. 


SELECTED SOURCES 


[1] “Local and Personal”, “The Ebensburg 
Alleghenian”, Ebensburg, PA, 1 Nov 1860, p. 3. 

[2] “The Pittsburg Post”, quoted in “Halloween”, 
“Daily Ohio Statesman”, Columbus, OH, 31 Oct., 
1867, P. 3. 


[3] “Hallowe’ en”, Quad-City times”, Davenport, IA, 
31 October, 1867, P. 1. 

[4] “The Times Recorder’, Marshalltown, IA, 
reported in “the Muscatine Weekly Journal”, 
Muscatine, IA, 9 November, 1883, P. 5. 

[5] “Hallowe’en Fiends”, “The Windsor Review”, 5 
Nov, 1896, P. 5. 

[6] “ Trick or Treat”, “The Bend Bulletin”, Bend, 
Ore, 4 November, 1936, P. 4. 

[7] “Had a Mixer”, “The Daily Chronicle”, Decalb, 
IL, 1 Nov, 1938, P. 3. 

[8] Hal Boyle, “Boyle Morns for Halloween As It 
Was When He Was Young”, “Jefferson Post 
Tribune”, Jefferson City, MO. 

[9] “The Haunted Mansion”, Wikipedia. 
Http.wikipedia.org, Accessed Oct, 2020. 

[10] “Halloween From the Pen of One of the Olden 
Time”, “The Waterford Mirror’, Waterford, Ireland, 
20 Nov, 1824. P. 4. 

[11] Robert Burns, “Halloween”,Modern English 
Translation, Translater unknown, “Myths for Kids, 
http://www.mythicjourneys.org/mythkids oct06 bu 
rms/html 

[12] “Christmas-Keeping,” “The Royal Cornwall 
Gazette”, Falmouth Packet, and General Advertiser, 
Truro, Cornwall, England, 22 Dec 1821, p. 4. 


INTRODUCING CIVIL WAR STORIES! 


[For the online publication of this newsletter, this 
article has been modified to insure it respects 


copyright.] 


Jenny Ashcraft of Fold3 discusses their new "Civil 
War Stories Project" which ultimately intends to 
integrate stories of battles, regiments, and individuals 
all in one place. 


She discusses the phases of the project: "Starting 
today, you can head to our Civil War Stories page 
and learn details about some of the major Civil War 
battles, including what regiments fought in each 
battle. 


"And then, starting with North Carolina Regiments, 
you will be able to see regiment timelines. When did 
they muster in? Where did they fight? Who were the 
officers? Eventually, we will add the ability to refine 
down to company. By the time this project is 
complete, you’ll be able to map out your soldier’s 
movements throughout the war. 


"Finally, we’ll add individual soldiers state by state 
beginning with North Carolina, followed by New 
York." 


The project invites individuals to share family 
records, photographs, or journals that have been 
passed down. See the following link for more 
details: https://www.ancestry.com/civil-war-stories/ 
add-photo. 


For more information, read her full article here: 
https://blog.fold3.com/introducing-civil-war-stories/ 


DAVID WELTY IN THE CIVIL WAR 
(Part I) 


Marjorie Slavens 


David Welty (1833-1862) was the sixth child of 
John Welty (1800-1875) and Mary Magdalene 
(Polly) Miller, (1801-1844) and a brother of my 
great grandfather, Henry Welty (1837-1911). Both 
were farmers on their father’s land in Rush Creek 
Township , Fairfield County, Ohio before the war. 
Two of their great great grandfathers, Peter Welty 
and Michael Miller, came from Germany with 
other Mennonites who traveled from Germany to 
Holland and then by British ships to Philadelphia 


and then by land to Lancaster County , later York 
County, Pennsylvania in 1727. 


The grandfather of David and Henry, John Welty, 
Jr. (1765-1827), his wife, Elizabeth, and their 
children first settled in Bullskin Township, Fayette 
County in western Pennsylvania after his father’s 
death in 1794. He then settled in Fairfield County, 
Ohio around 1810 where David, Henry, and their 7 
brothers and sisters were born. 


David was a farmer and a teacher. He bought land 
in Howard Township, Tama County, Iowa July 28, 
1856. He planned to move to Iowa following the 
war. David enlisted in Company D, 2nd Regiment 
of Ohio Volunteers in September, 1861. He was 
mustered in at Camp Goddard, Ohio. He was 
elected a corporal on June 6, 1863. He was in five 
battles, Winchester, Cedar Creek, Morris Island, 
Harrison's Landing, and Fort Wagner. His unit was 
consolidated with Company K at City Point, 
Virginia. He was wounded at Fort Wagner and 
taken on a hospital ship to New York, where he died 
July 29, 1863. He was buried in Cypress Hills 
National Cemetery, 625 Jamaica Avenue, Brooklyn, 
New York. So far as we know, my mother’s brother, 
Edward Charles Welty, (1913-2012), as a result of 
my mother’s research, was the only family member 
to visit David’s grave . 


Another brother, John 1835-1910), lived in Illinois 
at the time of the Civil War. He enlisted at Ottawa, 
LaSalle County, Illinois, and was mustered in the 
army at Camp Butler, Illinois on August 31, 1861. 
He served in the 26th Infantry, Company E and was 
discharged August 14, 1864 just before the Battle of 
Atlanta. He was a corporal in the army at the time 
of his discharge. Following the war, he lived near 
his oldest brother Soloman, 1826-1891) in Cerro 
Gordo, Piatt County, Illinois; he was a carpernter. 


Henry Welty was a farmer on his father’s land 
during most of the war. He served in the Civil War 
as a private in Company F, Regiment 159 of Ohio. 

He enlisted May 2, 1864 and was mustered out with 
his regiment on August 22, 1864. In 1866, he joined 
his brother, Abraham (1829-1873) in 
LasalleCounty, Illinois, where he farmed and taught 
for a year before moving to Jasper County, 


Missouri. There, he was a teacher, and he married 
one of his students, Catharine Mary Eppright, 
daughter of Jonathan Eppright and Edy Meadows, 
who came to Jasper County from Indiana in 1840. 
Catharine’s brother, George Eppright, was the first 
white child born in Duval Township, Jasper County. 


Henry and Catharine Welty lived on a farm with 
their eight children in northern Jasper County. 
Edward Alonzo, their sixth child, was my 
grandfather. 


A cousin gave Mother some letters their grandfather 
received from his family in Ohio. He was never able 
to return to Fairfield County to visit them. Most of 
the money he used to purchase his farm was from 
the estates of his father, John Welty, his 
grandmother, Elizabeth Brumbaugh Miller, and part 
of the sale of the farm which his brother, David had 
purchased in Tama County, Iowa. Their farm was 
just south of Nashville, Barton County, where both 
and two of their daughters, a son-in-law and one 
grandchild are buried. Henry died in 1911 at the 
Federal Soldiers Home in Leavenworth, Kansas. 


Mother received copies of three letters which David 
Welty wrote to Henry while he was serving in the 
war. David also wrote to their younger sister, Mary 
Magdalene Welty Thompson (1839-1893), who 
continued to live in Fairfield County, Ohio near 
their father’s farm. She kept Henry’s 
correspondence, and one of her descendants sent 
copies to Mother of David’s letters to Henry 
during the war, in which he described his war 
experiences.Next month, we will look at David’s 
letters, which present some aspects of his military 
experiences. 


OFFICERS 


Al Morse, President 

Byron Gilbreath, Treasurer 

Marjorie Slavens , Newsletter Editor 

Julia Morse, Website Administrator, Digital 
Librarian